An important social influence, if the name of social reformer does not quite suit him, was the Duke of Gandia, who is better known as St. Francis Borgia. He was a great-grandson of Pope Alexander VI, and his grandfather, Juan Borgia, who had acquired the hereditary Duchy of Gandia in the kingdom of Valentia in Spain, was assassinated by an unknown hand, possibly that of his brother, Caesar Borgia. On the maternal side the Duke of Gandia was the great-grandson of Ferdinand the Catholic. His grandfather had been the Archbishop of Saragossa. He himself became a brilliant courtier at the Court of Charles V, and in the absence of the Emperor was considered the head of the Imperial household. He and his wife were the favorites of the Empress. After the death of the Empress he was commissioned to convey her remains to Granada and, having to identify them formally there before burial, was shocked on the opening of the coffin at the change which a few days of death had brought in the sovereign whom he had served so zealously. He turned {188} to make his life mean something, not for passing honor but for the good of others. In fulfilment of this purpose he joined the Jesuits and eventually became the third General of the order. His change of life attracted wide attention and did almost more than anything else to lessen many selfish tendencies among the nobility of the time due to the pagan spirit of the Renaissance. It was a social reform that made the Borgian name as much of an inspiration for good as it had been for ill. Perhaps even more important for this period is what may be called the negative side of its social history. Apparently a great many people are quite convinced that the later Middle Ages and the Renaissance were witnesses of many severe cruelties and torturing practices, some of them legal, which reveal, if not an actual barbarity, a sad, almost inhuman, lack of kindliness and fellow-feeling on the part of the men and women of this time. Most people who have heard of cruelties and torture are quite sure that in general these reached their climax of bitterness in the later Middle Ages and that even the Renaissance time was not free from them. In the more recent centuries, particularly the seventeenth, eighteenth and nineteenth, men are supposed to be climbing out of the slough of despond in this matter into which humanity unfortunately had sunk during the mediaeval period. We rather pride ourselves on this evolution of humanity, quite forgetting for the moment how much greater than all the old-time barbarity is the suffering incident to our industrial development. This is, however, set down to inadvertence at most, while mediaeval and Renaissance cruelty is thought of as deliberate.